佛藏經

Chapter 8: The Vision of Purity

The Buddha said to Sariputra: “I recall that in the past, while seeking anuttara-samyak-sambodhi, I personally encountered thirty million Buddhas, all named Sakyamuni. At each such time, I was a Wheel-Turning Sage King, and throughout my life I made offerings to those Buddhas and their disciples of robes, food, bedding, and medicines for illness, seeking anuttara-samyak-sambodhi. Yet none of those Buddhas bestowed upon me the prediction, ‘In a future age, you shall become a Buddha.’ Why was this? Because I entertained a view of attainment.

“Sariputra! I recall that in former times I personally encountered eight thousand Buddhas, all named Dipamkara. At each such time, I was a Wheel-Turning Sage King, and throughout my life I made offerings to those Buddhas and their disciples of robes, food, bedding, and medicines for illness, seeking anuttara-samyak-sambodhi. Yet none of those Buddhas bestowed upon me the prediction, ‘In a future age, you shall become a Buddha.’ Why was this? Because I entertained a view of attainment.

“Sariputra! I recall that in former times I personally encountered sixty thousand Buddhas, all named Radiance. At each such time, I was a Wheel-Turning Sage King, and throughout my life I made offerings to those Buddhas and their disciples of robes, food, bedding, and medicines for illness, seeking anuttara-samyak-sambodhi. Yet none of those Buddhas bestowed upon me the prediction, ‘In a future age, you shall become a Buddha.’ Why was this? Because I entertained a view of attainment.

“Sariputra! I recall that in former times I personally encountered three million Buddhas, all named Pusya. At each such time, I was a Wheel-Turning Sage King and made offerings of robes, food, bedding, and medicines for illness. Yet none bestowed a prediction upon me, because I entertained a view of attainment.

“Sariputra! I recall that in former times I personally encountered eighteen thousand Buddhas, all named Mountain King, during a kalpa called Uttarapadma. In the presence of each of those eighteen thousand Buddhas, I shaved my head, donned the Dharma robes, and cultivated anuttara-samyak-sambodhi. Yet none bestowed a prediction upon me, because I entertained a view of attainment.

“Sariputra! I recall that in former times I personally encountered five hundred Buddhas, all named Supreme Flower. At each such time, I was a Wheel-Turning Sage King and made every kind of offering to those Buddhas and their disciples. Yet none bestowed a prediction upon me, because I entertained a view of attainment.

“Sariputra! I recall that in former times I personally encountered five hundred Buddhas, all named Majestic Virtue. I made offerings to them all, yet none bestowed a prediction upon me, because I entertained a view of attainment.

“Sariputra! I recall that in former times I personally encountered two thousand Buddhas, all named Kaundinya. At each such time, I was a Wheel-Turning Sage King. I made every kind of offering to all those Buddhas, yet none bestowed a prediction upon me, because I entertained a view of attainment.

“Sariputra! I recall that in former times I personally encountered nine thousand Buddhas, all named Kasyapa. I made offerings to those Buddhas and their disciples of robes, food, bedding, and medicines for illness, yet none bestowed a prediction upon me, because I entertained a view of attainment.

“Sariputra! I recall that in former times, throughout ten thousand kalpas, no Buddha appeared in the world. During the first five hundred kalpas of that period, there were ninety thousand pratyekabuddhas. Throughout their lives, I made offerings to them all of robes, food, bedding, and medicines for illness, and honored and praised them. During the next five hundred kalpas, I likewise made offerings of robes, food, bedding, and medicines for illness to eighty-four thousand million pratyekabuddhas, and honored and praised them.

“Sariputra! After those one thousand kalpas had passed, pratyekabuddhas no longer appeared. At that time, after dying in Jambudvipa, I was born in the Brahma realm and became Great Brahma King.

Thus I continued to revolve in birth and death for five hundred kalpas, always being born in the Brahma realm as Great Brahma King and never being born in the Saha world. After those five hundred kalpas had passed, I was born in Jambudvipa and governed and taught the people of Jambudvipa. After death, I was born in the Heaven of the Four Heavenly Kings.

When my life there ended, I was born in the Trayastrimsa Heaven and became Sakra, Lord of the Devas. Thus I continued to revolve in birth and death for a full five hundred kalpas. I was then born in Jambudvipa for a full five hundred kalpas, and afterward was born in the Brahma realm as Great Brahma King.

“Sariputra! During those nine thousand kalpas, I was born in Jambudvipa only once. Throughout those nine thousand kalpas, I was otherwise born only in the heavens. When a kalpa was consumed by fire, I was born in the Abhasvara Heaven. When the world was formed again, I was reborn in the Brahma realm. Throughout those nine thousand kalpas, I was never born among human beings.

“Sariputra! During those nine thousand kalpas, there were no Buddhas or pratyekabuddhas, and most sentient beings fell into the evil destinies.

“Sariputra! After those ten thousand kalpas had passed, a Buddha appeared in the world named Universal Chief Tathagata, Worthy of Offerings, Perfectly and Fully Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. At that time, after dying in the Brahma realm, I was born in Jambudvipa as a Wheel-Turning Sage King named Sharing Heaven.

The human lifespan then was ninety thousand years. Throughout my life, I used every cherished possession to make offerings to that Buddha and to ninety million bhiksus. For ninety thousand years, I sought anuttara-samyak-sambodhi.

Yet that Buddha Universal Chief did not say to me, ‘In a future age, you shall become a Buddha.’ Why was this? At that time, I had not yet penetrated the true nature of all dharmas. Through covetous attachment and conceptual calculation, I perceived the existence of a self.

“Sariputra! During that kalpa, one hundred Buddhas named Various Distinctions appeared in the world. At each such time, I was a Wheel-Turning Sage King and throughout my life made offerings to those Buddhas and their disciples, seeking anuttara-samyak-sambodhi. Yet none of those Buddhas bestowed upon me the prediction, ‘In a future age, you shall become a Buddha,’ because I entertained a view of attainment.

“Sariputra! I recall that in the past, during the seven-hundredth asamkhya kalpa, I personally encountered one thousand Buddhas, all named Jambunada. Throughout their lives, I made offerings to them of robes, food, bedding, and medicines for illness, yet none bestowed a prediction upon me, because I entertained a view of attainment.

“Sariputra! I recall that in the past, also during the seven-hundredth asamkhya kalpa, I personally encountered six million two hundred thousand Buddhas, all named Perceiver of the Meaning of All Things. At each such time, I was a Wheel-Turning Sage King. Throughout my life, I used every cherished possession to make offerings to those Buddhas and their disciples, yet none bestowed a prediction upon me, because I entertained a view of attainment.

“Sariputra! I recall that in the past, also during the seven-hundredth asamkhya kalpa, I personally encountered eighty-four Buddhas, all named Imperial Sign. At each such time, I was a Wheel-Turning Sage King. Throughout my life, I used every cherished possession to make offerings to those Buddhas and their disciples, yet none bestowed a prediction upon me, because I entertained a view of attainment.

“Sariputra! I recall that in the past, also during the seven-hundredth asamkhya kalpa, I personally encountered sixty-five Buddhas, all named Sunlight. At each such time, I was a Wheel-Turning Sage King. Throughout my life, I used every cherished possession to make offerings to those Buddhas and their disciples, yet none bestowed a prediction upon me, because I entertained a view of attainment.

“Sariputra! I recall that in the past, also during the seven-hundredth asamkhya kalpa, I personally encountered sixty-two Buddhas, all named Wholesome Quiescence. At each such time, I was a Wheel-Turning Sage King. Throughout my life, I used every cherished possession to make offerings to them, yet none bestowed a prediction upon me, because I entertained a view of attainment.

“Thus I continued to revolve in birth and death until I encountered Dipamkara Buddha. Only then did I attain the patience of the non-arising of dharmas, and he immediately bestowed a prediction upon me, saying, ‘In a future age, after an asamkhya kalpa has passed, you shall become a Buddha named Sakyamuni Tathagata, Worthy of Offerings, Perfectly and Fully Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One.’ Sariputra!”

I recall that in times past there were twelve million Wheel-Turning Sage Kings, all named Crown-Born. Moreover, Sariputra! In times past there were thirty million Wheel-Turning Sage Kings, all named Mahanama-dana. Sariputra! I recall that in times past there were forty million Wheel-Turning Sage Kings.

All bore the name Mahādeva. Śāriputra! I recall that in the past there were one million wheel-turning sage-kings, all bearing the name Īkṣvāku. I recall that in the past there were one million wheel-turning sage-kings, all bearing the name Chēngwěi. Śāriputra! I recall that in the past there were ten thousand wheel-turning sage-kings, all bearing the name Radiant Light. Śāriputra! I recall that in the past there were twenty thousand wheel-turning sage-kings, all bearing the name Each-Different. I recall that in the past there were sixteen million wheel-turning sage-kings, all bearing the name Each-Different. Elsewhere, I expounded the Dharma to Ānanda concerning those kings. Śāriputra! What do you think? Who do you suppose those kings were? They were none other than my own former bodies.

Śāriputra! I recall that in the past there was a Buddha named Good Radiance. When Maitreya Bodhisattva was a wheel-turning sage-king, he was named Radiant Light. He then first aroused the aspiration for anuttara-samyak-saṃbodhi. At that time, sentient beings lived for eighty-four thousand years. That Buddha Good Radiance expounded the Dharma at three assemblies. At the first assembly, nine hundred sixty million people simultaneously attained the Path. At the second great assembly, nine hundred forty million people simultaneously attained the Path. At the third great assembly, nine hundred twenty million people simultaneously attained the Path.

At that time, the king saw the Buddha expound the Dharma at three assemblies and liberate an exceedingly great number of people, and his heart rejoiced greatly. He then spent ten thousand years making offerings to the Buddha and all his disciples. He aroused the aspiration to seek anuttara-samyak-saṃbodhi, thinking, “In a future age, sentient beings will be easy to liberate. When I attain Buddhahood, my lifespan will be limited, and the Sangha of bhikṣus will constantly surround me in this manner.”

Śāriputra! I know of even more such events than this number. Śāriputra! Maitreya aroused the aspiration forty kalpas ago. I myself subsequently aroused the aspiration in the presence of Buddha Unsurpassed and first planted roots of goodness. For one thousand years, I made offerings to that Buddha of every delightful article. I presented five hundred sheets of fine cloth. After that Buddha passed away, I erected a stupa of the seven precious substances, approximately twenty kilometers high and approximately ten kilometers in both length and breadth. It was made entirely of gold, silver, lapis lazuli, crystal, mother-of-pearl, agate, and red pearls.

My mind constantly made this vow: “Afflicted sentient beings have no one to rescue and liberate them. Encountering evil teachings directly, most fall into the hells, the realm of hungry ghosts, and the realm of animals. At that time, I shall attain the Buddha Path.”

Śāriputra! You should contemplate this: anuttara-samyak-saṃbodhi is exceedingly difficult to cultivate. Śāriputra! Throughout innumerable lives, while cultivating anuttara-samyak-saṃbodhi, I endured many sufferings. If I were to recount them, you would become sorrowful and faint. I underwent hardship, anguish, anxiety, and affliction, all in order to attain anuttara-samyak-saṃbodhi.

Śāriputra! Consider Sarvadāna Bodhisattva, Seeker-of-the-Good-Dharma Bodhisattva, Ever-Sorrowful Bodhisattva, and Non-Negligent Bodhisattva. Ever-Diligent Bodhisattva made offerings to exceedingly many Buddhas and endured many sufferings, yet even for him anuttara-samyak-saṃbodhi was difficult to attain. How much more so for those foolish people, who have never formed even a single thought of seeking nirvana!

Śāriputra! Even for one who practices in this way, attainment is extremely difficult. How much more so for one who does not practice! Therefore, Śāriputra, I now tell you clearly: one who employs inferior teachings cannot attain the supreme Dharma. Only one who employs the supreme Dharma can attain the supreme Dharma.

What are inferior teachings? They are evil bodily karma, evil verbal karma, and evil mental karma. Inferior teachings mean being unable to concentrate wholeheartedly upon cultivating wholesome dharmas. Inferior teachings mean being indolent, weary, and fallen, and violating the precepts one has undertaken. Śāriputra! Such a person is called one of the lowest rank and the lowest grade.

Furthermore, a person of the lowest rank and the lowest grade may leave the household life within my Dharma, yet give rise to views of attainment, views of self, views of persons, and views of sentient beings. Why is this? Śāriputra! The Tathāgata sees this matter clearly and distinctly. One who holds a view of attainment does not even attain the meaning of true reality, much less the fruit of the Path.

Śāriputra! Even if hundreds of thousands of myriads of millions of Buddhas were to appear before such a person on three occasions, if that person did not relinquish those views, he could not even digest a morsel of another person’s food or a sip of another person’s drink, much less attain the fruit of the Path.

Śāriputra! If one who holds views of self and persons could attain nirvana, then all ordinary beings would necessarily attain the bodhi of Buddhahood. Why is this? Views of self and persons are all wrong views. Most ordinary beings greedily cling to the self, thereby giving rise to views of self, persons, and sentient beings. Thus, all ordinary beings would necessarily attain nirvana.

Śāriputra! If a person thinks, “There is a self and there are persons,” and if, without relinquishing those views, that person could enter nirvana, then all ordinary beings would necessarily attain the noble path. Why is this? All ordinary beings hold views of self and persons. Therefore, if those who hold views of self and persons could attain it, all ordinary beings would enter the noble path, and there would surely be no scarcity of those upon the noble path.

Śāriputra! If a person thinks, “Where there is a view of self, there must be nirvana,” and that person thereby attains the noble path, there would be no need for any further contemplation. Why is this? Because all ordinary beings hold views of self and persons, and their number is not small. Such is the error of foolish people: they claim that all ordinary beings enter the noble path, though the noble path has no connection with them.

While practicing, such a person follows the course of killing, indulges in the various five desires, and commits the five heinous offenses. Thus, that fool bears the five heinous offenses while claiming to dwell upon the noble path. Why is this? Because all ordinary beings say that there is a self and there are sentient beings. If anyone were to make such a statement—“A person who has committed the five heinous offenses does not enter nirvana, but one who asserts a self may enter nirvana”—this would be false and reckless speech, as well as slander of the Buddha. Although that person has left the household life within my Dharma, he cannot attain purity.

Śāriputra! I now tell you clearly: one who holds views of attainment has no nirvana. If one who holds views of attainment possessed nirvana, the Buddhas would surely not appear in the world, for all ordinary beings would already enter nirvana. Why is this? All ordinary beings hold views that a self and persons exist. They all apprehend something as attainable, and all such views are wrong views.

Śāriputra! Consider me: while I maintained views of attainment, my conduct was not that of the noble ones. The Buddhas had not yet conferred upon me the prediction of Buddhahood, saying, “In a future age, you shall become a Buddha.” Śāriputra! Even though I practiced in this manner, I had not yet received a prediction of Buddhahood. How much less could such fools receive one merely by upholding the precepts, learning much, and cultivating meditation while giving rise to views of self, persons, and sentient beings!

Śāriputra! I say that such a person is not called a practitioner and is not called one who has attained the Path. Why is this? Śāriputra! Because that person has long remained in the darkness of greedy attachment and, owing to such wrong views, cannot attain the bodhi of Buddhahood.

Yet such fools do not form this thought: “Why do we not try to cultivate the Dharma of no self and no person? We might thereby sever the entire accumulation of suffering.”

Śāriputra! It is as though a person blind from birth, while fleeing from a vicious dog, falls into a deep pit of fire. Śāriputra! I regard foolish people in the same way. Cultivating views of self, persons, and attainment, they carry those views with them while hoping to attain purity. Such a person pursues greedy attachment and then seeks to attain nirvana by means of that very attachment.

I say that such a person is falling into the evil destinies. Śāriputra! It is as though a blind man, dwelling in a deep pit of fire, were to feel secure and take refuge there. In the same way, such foolish people cling to views of self, views of persons, and views of acquisition, feeling secure and taking refuge in them. For a long time, they pursue and rely upon darkness. Through deception, they repeatedly take refuge in such things, yet receive offerings within my Dharma. Such foolish people remain long in darkness, declining, afflicted, and confused, and fall into the evil destinies.

Śāriputra! It is like a great consecrated king who, possessing sovereign authority, rules his own realm. Whomever he wishes to dispossess, he dispossesses; whomever he wishes to expel, he expels. If any among the populace disobey the king's will, saying, “The king is exceedingly wicked and deliberately destroys the hearts of the people,” and if they fail to defend the city and instead plot rebellion, the king recognizes them as great bandits. Before the great assembly, he has the drums beaten and a fierce proclamation made. He punishes them severely and expels them from the realm. Because they did not remain loyal and defend the city, they undergo such suffering and affliction.

Śāriputra! The Buddha is likewise. Having cultivated anuttara-samyak-saṃbodhi throughout immeasurable kalpas, he is the great Dharma King, possessing great authority within the realm of the Dharma.

Among his disciples are those who know the flavor of the Dharma and liberation. Even at the cost of their lives, they do not undermine my teachings. Neither devas nor people of the world can corrupt them.

Having been accepted into the teaching, they themselves neither commit evil acts of rebellion nor instruct others to do so. Within the assembly, I possess great authority. I freely establish the gates of the teaching in order to guard the city of the Dharma, allowing no wicked bandit to enter and destroy it.

If anyone receives the secret Dharma taught by the Tathagata and then reveals it to hostile bandits—people who hold wrong views—

Śāriputra! The Tathagata now skillfully safeguards the citadel of the Dharma. The four great disciples possess profound and far-reaching wisdom.

Now the citadel of my Dharma need not fear destruction. If anyone creates obstacles to the citadel of the Dharma, that great thief will destroy the citadel of the Dharma, steal my secret Dharma, and disclose it to followers of other paths. Such a person often comes to where I dwell.

I teach him the Dharma expressed in words—the exoteric teaching—but do not reveal the secret essentials—the esoteric teaching. Because that person seeks the Dharma expressed in words, he goes forth and receives the precepts. I know that later he will desire to attain the Way.

I permit him to go forth only after a probation of four months. Why is this? It is to safeguard the citadel of the Dharma and also to prevent thieves from arising in future ages.

Thus does the Tathagata skillfully safeguard the citadel of the Dharma. If there were no such expedient means, those who wished to receive the Buddha’s teaching and abandon their former errors and evils, and whom the bhikshu assemblies all welcomed with great joy, would be permitted to go forth and receive the precepts immediately. Then neither devas nor humans in the world could shake them.

Śāriputra! Who, then, should be subjected to probation? Those who follow other paths and delight in the teachings of other paths. Śāriputra! What does it mean to delight in the teachings of other paths? It refers to those who cling to attainment; those who hold views of a self, a person, a sentient being, or a life span; those who are covetous and perverse. They give rise to doubt concerning the intrinsic emptiness of the characteristics of dharmas. They accept and practice all manner of false and delusive teachings. Unable to enter the empty true nature of reality, they follow erroneous paths. Such people are said to delight in the teachings of other paths.

Śāriputra! They cannot be identified outwardly by garments of various colors. Whether a person wears lay clothing or a kāṣāya robe, if he possesses such unwholesome conduct and views of attainment, he is called a follower of another path. If such a person goes forth and receives the precepts within my Dharma, he must be examined. Why is this? One who clings to attainment within my Dharma is immediately a person of wrong view and is called a great thief—a thief among all devas and humans in the world, an enemy of the entire world, and a great thief of the Buddha.

Śāriputra! I certainly do not permit such a person of wrong view to go forth and receive the precepts. Śāriputra! All dharmas are without self. If a person cannot develop patient acceptance of this, cannot believe and understand that all dharmas are empty, without self, without person, without sentient being, and without life span, yet receives offerings within my Dharma, he is called impure. Such a person certainly does not make offerings to the Buddha, does not make offerings to the Dharma, and does not make offerings to the Sangha. He forcibly enters my Dharma; outwardly he has the appearance of a śramaṇa, but inwardly he follows another path and is a thief of the Dharma.

Śāriputra! In a future age there will be bhikshus who do not cultivate the body, do not cultivate the precepts, do not cultivate the mind, and do not cultivate wisdom. Such people will mock the Tathagata’s teaching and the Tathagata’s practice. The Tathagata always reverently honors and makes offerings to the meaning of the empty true nature of reality, constantly delights in it, and cultivates it. Yet those bhikshus will mock the Tathagata’s true practice—the ultimate Dharma of emptiness.

Śāriputra! At that time, if there are bhikshus who practice austerities, they too will be mocked. They will say, “Now these disciples of ours practice emptiness. We praise them merely to console their minds.” Those people will despise the practice of emptiness and seek only undertakings that do not require persistent hardship. By asserting a self and the existence of dharmas and by speaking of such matters, they will please the minds of sentient beings. If anyone teaches that all dharmas are empty, they will also treat him with contempt.

Why is this? Śāriputra! Such is the nature of the Dharma. When the wholesome roots of sentient beings are about to sever their former characteristics, the true and wondrous Dharma will certainly appear, yet no one in the world at that time will accept it. It is like a fool who regards sandalwood incense as no different from miscellaneous timber.

Śāriputra! Kāśyapa Buddha said: “In a future age, Śākyamuni Buddha and his disciples, because of gain and offerings, will teach ordinary people the meaning of the empty true nature of reality. At that time, many monastics and laypeople will be foolish and will not accept it. They will resist and disbelieve it, oppose and slander it, and thereby lose great benefit. Because of that cause and effect, they will fall into the evil destinies.”

Śāriputra! At that time, most people will dispute and oppose one another. They will discuss a self, discuss a person, discuss a sentient being, discuss a life span, discuss destiny, and speak of having few desires and practicing wholesome Dharma, while delighting only in gain and offerings.

Truly foolish, they will consider themselves wise. Opposing one another, they will constantly quarrel. Delighting in conflict and disruption, their minds will give rise to resentment, hatred, jealousy, and envy.

Such people will abandon the Dharma of the śramaṇa and seek only gain and offerings. They will delight in many affairs and will never be satisfied with merely one. They will constantly enjoy spying upon others and searching out their good and bad deeds.

They will conceal their own offenses while proclaiming their own merits, just as bhikshus today conceal the merits of others while absolving themselves of evil.

At such a time, none among them will regard observance of the precepts as important, because they lack understanding. Those who violate the prescribed forms will certainly say: “All dharmas are empty; their characteristics are intrinsically empty. What, then, can anything do?” They are like a magician who conjures all manner of illusions. Those without understanding see them and laugh and cheer. Why is this? Because they do not understand the art of illusion and are deceived by the magician’s skillful concealment. Thinking it rare, astonishing, and strange, they laugh and cheer.

So it will be, Śāriputra! At that time, bhikshus will teach the true Dharma of quiescence and emptiness, yet those who seek merely to sustain their lives will all ridicule them. Why is this? Because such people do not understand the meaning of the Buddha-Dharma. When they hear the Dharma of emptiness taught, they become alarmed, doubtful, and afraid.

Śāriputra! Observe these people. In a peaceful and secluded place, their minds give rise to distress; in a place of distress, their minds regard it as peaceful and secluded. Such people are inverted: they act contrary to wholesome Dharma and act in accordance with evil dharmas.

Śāriputra! Such fools are for the most part anxious, covetous, miserly, hostile, angry, and deluded, fully practicing the three unwholesome roots. Śāriputra! Solely for the benefit of bhikshus who observe the precepts, I taught the Sutra of the Two Hundred and Fifty Precepts. Yet such fools, merely for the sake of minor worldly causes and effects, expound it to laypeople and even copy it out and display it to ordinary people.

Śāriputra! Such fools say: “All dharmas are empty; their characteristics are intrinsically empty. What, then, can anything do?” Why is this? Such fools cannot even eliminate the afflictions of greed and miserliness, much less sever the darkness of ignorance.

Śāriputra! At that time, bhikshus who uphold the Vinaya will not be easy to teach. Those who expound the Dharma will likewise not be easy to teach. Those who read and recite the sūtras and the Sutra of Perfect Enlightenment will also not be easy to teach.

Śāriputra! What does it mean to say that bhikshus who uphold the Vinaya will not be easy to teach? In the sutras, the Tathagata taught three kinds of training: training in wholesome precepts, training in a wholesome mind, and training in wholesome wisdom. Such people cannot be readily trained in these three trainings. Merely because they have heard much about causes and effects, they become contemptuous and arrogant toward others. Such people will certainly be obstructed from wholesome Dharma. Such fools cannot even ask and answer questions in accordance with the Dharma, much less arouse diligence concerning ultimate emptiness and nonexistence.

Śāriputra!

At that time, monks who break the precepts delight in accepting the affairs of ordinary people. They claim to understand destinies, know methods of healing illnesses, and use these to sustain themselves. Śāriputra! Now observe these evil people. They have gone forth in my Dharma, received the precepts, and accepted offerings, yet instead they regard me as an enemy. Śāriputra! At that time, the Four Heavenly Kings, Śakra, Lord of the Gods, and Great Brahmā, even hundreds of thousands of myriads of millions of devas, seeing my Dharma being destroyed in this way, will all be deeply grieved and shed tears. Śāriputra! They truly do not wish to remain in reliance upon me, but instead undertake many affairs for ordinary people. Why is this? They are disciples of Śākyamuni Buddha.

Even devas, nāgas, and spirits would not wish to serve and carry out errands for them. Yet devas, nāgas, and spirits serve and carry out errands together with my disciples. It is impossible for such foolish people, who associate closely with worldly people, to cultivate and comprehend the empty meaning of the true aspect of all dharmas. Śāriputra!

At that time, monks who break the precepts will even expound the Buddha-Dharma to worldly people merely to obtain a single cup of liquor. Why is this? They are filled with greed, anger, and delusion; they delight in reading many scriptures.

They covet the scriptures of non-Buddhist paths and practice impure means of gain. Can such people attain faith and understanding in the ultimately empty Dharma? Can they fully attain the fruit of a śramaṇa?

“They cannot, World-Honored One!” Śāriputra! Suppose there is a monk who does not delight in obtaining clothing, food and drink, bedding, or medicine for illness; who maintains the precepts purely; who does not delight in noisy places or scattered speech; who does not covet the doctrines of non-Buddhist paths; who strives diligently day and night as though extinguishing a fire burning upon his head; and who single-mindedly and diligently practices the straight and noble Eightfold Path.

Even for such a person, it is still difficult to comprehend emptiness and the non-attainment of dharmas. How much more so for those foolish people, who have no profound aspiration and no faith or understanding! Observe those people.

Because they do not understand the meaning of the Tathāgata’s equality, they destroy my true Dharma. They bring great decline, affliction, and confusion upon themselves and others. Such great thieves are enemies of the world.

As taught in this sutra, one should keep far away from them. Those people do not even know how to repay the Buddha’s kindness. They think to themselves, “We have been able to go forth.

Within this Dharma, whatever need not be practiced certainly need not be practiced.” Therefore, Śāriputra, the Tathāgata, wishing to benefit beings in the future age, deliberately teaches such a sutra. If monks who break the precepts, damage the deportment, and destroy right view hear this sutra and, out of fear, return to the precepts—why is this? Those who break the precepts do not wish to remain, even for a moment, among noble beings or within the kāṣāya robe.

If, upon hearing this sutra, their hearts rejoice, such people are said to make offerings to the Buddhas and protect the Buddha’s path. Why is this? Śāriputra! This is called the true Buddha’s path.

If good men and faithful women wish to attain the Dharma of the śramaṇa, upon hearing this sutra they would be willing to travel hundreds of thousands of myriads of millions of yojanas. Why is this? It is exceedingly long before the Buddhas, the Tathāgatas, appear in the world again.

Only when they appear in the world do they once again expound it.

Chapter Nine of the Buddha Treasury Sutra: Understanding the Precepts.

The Buddha said to Sariputra: There are three kinds of people who, upon hearing this sutra taught, do not rejoice or delight in it. What are the three? First, bhiksus who violate the precepts; second, those of overweening pride; and third, those who teach the Dharma impurely and covet personal support.

Such people distance themselves from this profound sutra, which accords with the true aspect of reality. They are found everywhere, forming factions of the blind. Therefore, Sariputra, I entrust this sutra to you once again.

Why is this? After the Tathagata has passed away, this sutra will always cause bhiksus who purely uphold the precepts to rejoice. Those whose precepts are pure will constantly recollect and preserve such a profound sutra, while those who violate the precepts will always keep far away from it.

Why is this? When fools hear words that are true and correct, they inevitably regard them as distressing. Sariputra, the characteristics of bhiksus who violate the precepts have already been fully and extensively explained by the Tathagata.

Sariputra, such is the way of bhiksus who violate the precepts: they do not delight in maintaining the precepts and observances. The ignorant do not delight in wisdom. The miserly do not wish to hear teachings on generosity.

Those of overweening pride do not wish to hear this Dharma of freedom from pride. If they hear it, they are terrified, as though falling into a deep pit. Delighting in worldly gain and coveting support, fine food, and exquisite flavors, their minds inevitably become distressed and disturbed when they hear food and drink denounced.

If people delight in reading the scriptures of non-Buddhist paths, they will inevitably form deeply entrenched attachments to them. Attached to words, they delight in rambling speech and in ornate, embellished, and deceitful language. Their minds will certainly not be pure regarding the Buddha’s teaching on the true aspect of reality.

Moreover, they neither respect nor believe in this Dharma. Sariputra, it is as though a man without virility, lacking masculine capacity, enters an assembly of men and, thinking himself not a man, reflects: ‘These people are no different from me.’ In the same way, those who delight in relying upon the scriptures of non-Buddhist paths always favor ornate, deceitful, and embellished expressions, and their minds have no reverence for the Buddha’s teaching on the true aspect of reality.

Sariputra, if someone among them teaches a pure sutra, they have no reverence for that person either. They disparage bhiksus who purely uphold the precepts. Why is this?

Sariputra, the words in the scriptures of non-Buddhist paths are not true. Their teachings conduce to arrogance, self-exaltation, and conceit. Why is this?

They do not lead to disenchantment, tranquility, attainment of the Way, or nirvana. Such people destroy their faith and roots of goodness, and nowhere do they believe that merit exists. They are like the man without virility who regards everyone around him as being like himself.

Sariputra, suppose a person blind from birth cannot see any colors. He hears them called black and white, yet he does not see black or white; he does not see beautiful or ugly colors. He does not see blue, yellow, red, white, crimson, purple, or pale blue.

He does not see the various colors—beautiful or ugly, coarse or subtle, deep or light. He does not see the sun, moon, or stars. Because he does not see the sun, moon, or stars, that blind man then thinks: ‘There is no black or white.

Since I do not see black or white, there are no beautiful or ugly colors. There is no blue, yellow, purple, or pale blue; nothing beautiful or ugly, coarse or subtle, deep or light; nor are there the colors of the sun, moon, and stars. Since I do not see the sun, moon, or stars, everyone else must be the same.’ The blind man’s mind is inverted; for him, everything everywhere is darkness.

Sariputra, bhiksus who violate the precepts, those of overweening pride, and bhiksus who have fallen into the doctrines of non-Buddhist paths are just the same. Regarding the profound Buddha-Dharma, their minds neither believe nor delight, and they cannot comprehend it. When they hear that all dharmas are empty and unattainable, they neither believe, delight, nor comprehend.

Sariputra, people such as these are afraid of you. They enter into erroneous circles and fail to obtain the true Dharma. Those who abide by this true Dharma are called genuine sramanas.

You have attained the Dharma, yet these people do not believe it, just as a blind man believes that black, white, and all other colors do not exist. Sariputra, such people enter into erroneous circles, seek the doctrines of non-Buddhist paths, and delight in noisy talk. They increase their afflictions, evil dispositions, and evil dharmas.

Such people cannot believe that all dharmas are empty, much less comprehend it. Sariputra, what do you think? Can a wild beast become a Dharma teacher?

Can it roar what it has roared, now roars, and will roar? Can it perform the practices of a Dharma teacher—practices performed in the past, performed now, and to be performed in the future?” “No, World-Honored One. Why is this?

The form, strength, and voice of a wild beast cannot equal those of a Dharma teacher. A wild beast can produce only the sounds of a wild beast. When it wishes to make a sound, it can emit only the sound of a wild beast, not the voice of a Dharma teacher.” “So it is, Sariputra.

Bhiksus who violate the precepts and bhiksus of overweening pride regard themselves as supreme. Those who teach the Dharma impurely accept the doctrines of erroneous people. Once they seize upon one thing, they cling to it and will not relinquish it.

Greedily cherishing worldly gain and delighting in reading such scriptures, they cannot comprehend the true aspect of all dharmas, which is without attributes. It is impossible for them to believe and accept the Dharma that is without attributes. Sariputra, suppose there is a senior and virtuous bhiksu who, among the bhiksus, is a naga of profound wisdom.

Such a person can believe in the unattainability and intrinsic emptiness of the characteristics of dharmas, and that dharmas are without self and without person. Why is this? Such a person does not delight in noisy places or miscellaneous talk.

He does not delight in reading scriptures, sleeping, or undertaking many affairs. He does not manage numerous affairs for laypeople. He does not serve as a messenger or carry correspondence.

He does not practice medicine, study prescriptions, or engage in trade. He does not delight in disputation or speak of worldly matters, but delights only in uttering supramundane words. Such a person can believe that all dharmas are empty.

With regard to all dharmas, he neither gives rise to them nor destroys them. Such a person will certainly be able to realize true actuality. Like a Dharma teacher, he will certainly be able to teach the true Dharma, rather than merely roaring like a wild beast.

Sariputra, if a bhiksu relies upon the meanings found in the scriptures of non-Buddhist paths, he abandons the wondrous Buddha-Dharma. When he recites and memorizes the words of non-Buddhist paths and teaches them to the assembly, he merely roars like a wild beast. Sariputra, such an evil person is called one who corrupts the sramanas.

Why is this? The doctrines of non-Buddhist paths are not the Buddha-Dharma. Sariputra, a bhiksu who relies upon the teachings of non-Buddhist paths should not wish to call himself a disciple of the Buddha.

Why is this? Disciples of the Sramana Buddha Sakyamuni do not utter the words of disciples of non-Buddhist paths or espouse wrong views. In the midst of the assembly, they speak only the Buddha’s words.

Sariputra, if a person relies upon impure words and wishes to become a Dharma teacher and teach the Dharma, he is merely making the cries of a wild beast. Such a person cannot understand the meaning of the true aspect of the Buddha-Dharma. Sariputra, I now tell you with clear knowledge: If a person is fully endowed with precepts, meditative concentration, and wisdom; is neither miserly nor greedy; is unstained by anger or ignorance; is free from distress, flattery, and deceit; and has a mind that is repelled by evil; if his words are invariably truthful; if he always delights in solitary places and does not delight in excessive sleep; if he delights in cultivating emptiness, signlessness, wishlessness, non-arising, and non-cessation;

if his mind gives rise to renunciation of desire and he seeks to understand the meaning of the true aspect of the Buddha-Dharma—

They do not delight in worldly speech, but delight in supramundane speech and fully uphold all the precepts. They completely shun every evil deed and every evil spiritual friend. Within such a Dharma, they can assuredly understand emptiness and the nonexistence of dharmas.

Why is this? Śāriputra, such conduct is called the conduct of a great person. It is not conduct that greedily craves offerings and material gain, nor is it the ordinary conduct of foolish people. It is not the conduct of a corrupt śramaṇa, not the conduct of a śramaṇa who is mere chaff, and not the conduct of a śramaṇa who bears only the name. Śāriputra, the ultimate emptiness and quiescence of the true nature of all dharmas is precisely the path to Buddhahood.

Those who delight in worldly wealth and gain and greedily expound impure Dharma cannot attain it.

Śāriputra, that state is called the ground of those possessing great wisdom. It is not the wisdom coveted by adherents of other paths, nor is it the wisdom spoken of by those who perceive a self and perceive a person. Śāriputra, if a self and a person truly existed, those who speak of a person and a self should be able to show their true nature. They should be questioned according to reality: If there is a self, what form does it possess—blue, yellow, red, or white?

Does it dwell within the body, outside the body, or pervade the body like sesame oil within sesame seeds? The oil contained within sesame seeds can be extracted and made manifest. If the self were within and one claimed that a self existed, one should be able to describe it and make it manifest, just as oil is extracted from sesame seeds and sesame oil is made manifest.

Yet within reality it has no form or characteristic, and when the self is sought, it cannot be found. Therefore, one should know that those who assert the existence of a self and a person do not even possess the precepts of a śramaṇa, much less the wisdom of a śramaṇa.

Śāriputra, one should know that such erroneous people greedily cling to dependencies. They are called those who depend upon a self, depend upon sentient beings, and depend upon a lifespan; they will certainly fall into the lowest depths. Because of such erroneous and covetous clinging, they cannot even relinquish their greed for offerings and material gain, much less the subtler afflictions. Śāriputra, it is impossible for those who comprehend emptiness to be obscured by sensual desire, hatred, anger, delusion, and material gain; nor will they fall into the lowest depths.

Śāriputra, those whose minds conceive of a self and regard a lifespan as existent, taking lifespan as cause and effect, will certainly be driven by offerings and material gain, which obstruct the path. Śāriputra, those who perceive a self and perceive a person, although they have gone forth within my Dharma for the sake of the path, are foolish people who have certainly not truly gone forth into purity. Why is this? Those who go forth among adherents of other paths all mentally conceive that a self can be attained.

Śāriputra, from time immemorial, those who hold to attainment have constantly maintained this view. Although they have gone forth, because their view of existence has not been completely extinguished, their going forth remains rooted in other paths; it cannot be called a going forth rooted in the noble Dharma. Why is this? Such wicked people cannot believe in or delight in the Great Dharma, and they entertain false conceptions regarding the pure Great Dharma.

Śāriputra, such grave offenses of destroying the Dharma arise because the residual karmic consequences of their former calamities have not yet been exhausted. They cannot believe in or understand the formlessness of all dharmas. They produce unwholesome karma: perhaps slandering the Noble Eightfold Path; perhaps harboring malicious thoughts toward bhikṣus who are pure in precepts; falsely proclaiming their offenses; or saying that they have broken the precepts, broken right view, broken right livelihood, or abandoned proper deportment.

Perhaps, without having seen anything, they fabricate other former wrongdoings; perhaps, with turbid, malicious, jealous, and angry minds, they utter other evil accusations; or perhaps, being unable to understand the meaning and principle of the Buddhist scriptures, they declare them not to be the Buddha’s Dharma. Such evil people accomplish the evil karma of destroying the Dharma. Their minds are neither clear nor penetrating concerning the Buddha’s teaching of true nature; they neither enter it nor rejoice in it.

Such grave offenses still bring further karmic retribution. Although they diligently exert themselves, they cannot even restrain themselves before sensory conditions, much less direct their minds and attain the fruit of the path. Furthermore, they remain deeply dependent upon views of self and person.

Those who hold such views, even if they behold the Buddhas, still cannot eradicate their ancient roots, much less if they behold śrāvakas.

Śāriputra, those who possess such covetous dependencies, unwholesomeness, and erroneous views are said to have acquired the view of a self, the view of a person, the view of sentient beings, the view of one who experiences, and the view of a lifespan. Moreover, when confronted with the formless meaning of emptiness, they become alarmed, doubtful, and afraid. One should know that in former lives such people accomplished the karmic offense of destroying the Dharma.

Śāriputra, those unwholesome people who possess evil, covetous dependencies and such erroneous views are said to cling to a self, cling to a person, and cling to a lifespan. Even if hundreds of thousands of millions of Buddhas appeared three times, they could not cause such people to understand or help them attain the fruit of the path.

Śāriputra, they would certainly cut out another’s tongue with a sharp knife. Without conforming to reality and without having witnessed the matter, they falsely exaggerate another’s deeds, saying that the person has broken the precepts, broken right view, broken right livelihood, or broken proper deportment.

Śāriputra, in the future there will be bhikṣus who readily uphold the 250 precepts. Pride and arrogance will arise in their minds, and they will think: “I am one who upholds the precepts; others are not like me.” They will despise others and harbor no respect. They will think: “I am learned; they are not learned.”

Śāriputra, at that time there will be many bhikṣus who value only the observance of precepts and extensively practice the conduct of the araṇya. They will readily uphold the category of precepts, following the prescribed conduct. With diligent minds they will recite the scriptures and seek mastery of the Buddha’s Dharma.

Such people, because of their learning, will become arrogant and will possess the arrogance of araṇya practitioners. Yet they will delight in hatred and anger, and their minds will constantly be defiled, turbid, and malicious. Their concerns will be deeply burdened by miserliness, greed, hatred, and anger; their minds will be venomous, foolish, obstinate, and devoid of understanding.

Because of minor causes and conditions, they will stir up great disputes. With minds obscured by hatred and anger, they will mutually accuse one another of offenses, saying that others have broken the precepts, broken right view, broken right livelihood, or broken proper deportment.

Śāriputra, within such a Sangha there will be good bhikṣus whose minds are impartial, who belong to no faction, and who remain neutral. Yet they too will be drawn into those evil affairs. People will help one another engage in ceaseless disputes and litigation, and they will find no peace in sitting in meditation or reciting scriptures. Householders and monastics alike will be disturbed.

Thus, Śāriputra, at that time there will be many bhikṣus who have been ordained for one year, two years, three years, or even nine years. With contempt and arrogance, they will sit in elevated seats and show no respect. For the most part, such people will not go forth or receive the precepts in accordance with the Dharma. In training under and emulating their upādhyāyas and ācāryas, they will likewise show no respect.

Śāriputra, at that time young bhikṣus will have no reliance upon those who went forth before them. They will treat one another with contempt and arrogance. Senior bhikṣus of ten years’ standing will maintain communities of disciples, yet all their disciples will lack respectful deportment and discipline, and they too will not accord with the Dharma.

Śāriputra, in the time of such evil people, they will be filled with sensual desire, hatred, anger, and delusion. Supporting one another in contempt and arrogance, they will show no respect. Because they will continually oppose one another, my Dharma will certainly perish.

Śāriputra, at that time foolish people will mostly create the sinful karma of destroying the Dharma. Having committed this offense, they will fall into the evil destinies.

Śāriputra, I now clearly know this and tell you: A bhikṣu should seek his own welfare well and should not desire to enter such an assembly, even for a single night. The only exceptions are arhats who have completely eliminated the afflictions and bhikṣus who mistakenly regard the conditioned state of existence as the fruit. Why is this? Śāriputra, at that time people will possess abundant sensual desire, hatred, anger, delusion, and malice.

Those who are not truthful live in fear and are constantly oppressed. Seek good and beneficial companions, and always delight in dwelling alone in forests and mountains, in empty and tranquil places. Even if, at the end of one’s life, one dies like a wild beast, so be it.

Śāriputra! I now clearly know this and tell you: This true Dharma of mine will not remain in the world for long. Why is this? The merit and roots of goodness of sentient beings will have been exhausted, and the evil age of defilement will be near. Bhikshus who seek true benefit for themselves should give rise to such a mind of disenchantment and renunciation: “Seeing how the Dharma is being disrupted and destroyed, and seeing how difficult this defiled and evil age is for śramaṇas, I must diligently strive to attain the fruit of the Path without delay.”

Śāriputra! In my Dharma there is no need to be troubled by such matters. Do not concern yourselves with clothing, food, bedding, or medicine. You need only apply yourselves diligently to cultivating the Buddha’s Path and not prize worldly wealth, gain, offerings, or support.

Śāriputra! Listen carefully. I shall tell you: If a bhikshu single-mindedly practices the Path, hundreds of thousands of millions of devas will all unite in purpose, bringing musical instruments and wishing to make offerings to him. Śāriputra! Those human beings who make offerings to a meditating bhikshu cannot equal the devas.

Therefore, Śāriputra, do not worry or think that you will receive no support. You should accord with and cultivate the true teaching taught by the Buddha. You should employ the principle of emptiness, which is without attributes, and thereby transcend evil. Why is this? Śāriputra! The greatest peril is to regard the attainment of emptiness as something possessed.

Suppose there is a bhikshu who, relying upon my Dharma, leaves the household life and receives the precepts, and who diligently practices with vigor within this Dharma. Even if devas and human beings give him no thought, he need only single-mindedly and diligently cultivate the Path. Ultimately, he need not worry about obtaining clothing or food. Why is this? The treasury of the Tathagata’s merit is immeasurable and inexhaustible.

Śāriputra! After the Tathagata’s passing, of the hundreds of thousands of millions of portions of merit contained within his white urna mark, one portion will provide offerings for his relics and for all his disciples. Śāriputra! Even if everyone throughout the entire world were to leave the household life and cultivate the Dharma in accordance with it, one portion of the hundreds of thousands of millions of portions within the white urna mark would still not be exhausted.

Śāriputra! Such is the immeasurable merit of the Tathagata. If bhikshus need food or material necessities, they will quickly receive everything in full. Śāriputra! Those bhikshus should reflect in this way and should not, for the sake of obtaining material things, engage in wrong livelihood or evil and unlawful practices.

Śāriputra! If a bhikshu obtains clothing by deliberately gathering discarded rags while refuse is being swept away, he should give rise to this thought: “With this hindrance of poverty, I shall nevertheless cultivate the Noble Path. I shall now deliberately weave these discarded rags into a saṃghāṭī and wear it, diligently cultivating with vigor. Even if this were given to an ordinary person, he would not wish to wear it for even a single night.” That bhikshu should wash it clean, sew it, and put it on.

If, because he has obtained this garment, craving and attachment arise in his mind, he should immediately cast it away, thinking: “I do not permit myself to wear even this garment, much less any other clothing.” Why is this? Śāriputra! Regarding this robe, that bhikshu has given rise to a state contrary to the Dharma of a bhikshu. He should not wish to wear even this robe, much less anything else.

Śāriputra! At that time, that bhikshu should resolve that he would sooner wrap his body in sheets of red-hot iron than wear this robe he has received. Why is this? Because his mind has become defiled by attachment and fondness for this robe.

Śāriputra! A bhikshu who receives a robe should reflect: “I wear this robe that I have received to protect myself from heat and cold and to assist my cultivation of the Path. From now on, I shall not change again into another robe until I attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship.” Śāriputra! When a bhikshu receives a robe in this way and diligently seeks the Path, I permit him to wear it.

Śāriputra! When a bhikshu goes on almsround, he should remain impartial toward all dharmas. He should constantly guard his mind and prevent it from becoming distracted as he enters a village. He should adorn himself with the meditative concentrations. When he has finished seeking alms, his mind undefiled, he should carry the food he has obtained out of the village. Beside clean water, in a place suitable for cultivating the Path, he should set the food to one side, wash his feet, and sit down. Having placed the food before him, he should contemplate disenchantment, impurity, urine and excrement, foul odors, and its transformation into vomit. He should contemplate the discharge from sores, repulsiveness, the flesh of one’s own child, rotten fruit, and dregs.

Moreover, regarding his own body, he should contemplate birth and death, livid discoloration, blood and pus, and burning and decay. Śāriputra! A bhikshu should give rise to such contemplations. Only afterward, with a mind free from craving and attachment, should he eat.

He should eat solely to rid the body of the affliction of hunger and thirst and to support the cultivation of the Path. He should reflect: “By eating this food, I shall end my former suffering without causing new suffering to arise afterward. My mind will be joyful, at ease, and free from affliction; my body will be light, and I shall walk with ease and peace.” After he has eaten, he should further reflect: “I should attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, and the patience regarding the non-arising of dharmas.” Śāriputra! When a bhikshu eats in this way, I permit him to go on almsround.

Śāriputra! If a bhikshu on almsround gives rise to craving for the flavor of the food he obtains, regards it as delicious and sweet, and thinks, “By eating this food, I shall acquire a handsome physical form and abundant strength,” but does not think, “I eat this food so that I may diligently practice the Noble Path,” then I do not permit such a bhikshu to accept even a little water, much less a meal.

Śāriputra! If, while eating, he does not perceive its evils and faults and does not perceive the Path of liberation, but simply eats, then he is surely cutting flesh from his own throat with his own hands and eating it. Why is this? I permit practitioners and those who have attained the Path to receive offerings from others; I do not permit others to do so.

Śāriputra! Who is called a practitioner? If a bhikshu resolutely gives rise to the thought, “In this very life I shall sever all fetters and defiling impulses and enter nirvana without remainder,” and cultivates the Noble Path as urgently as one extinguishing a fire blazing upon one’s head, while also eliminating evil and unwholesome dharmas, he is called a practitioner.

Furthermore, one who can single-mindedly believe in and understand emptiness, signlessness, and wishlessness, and who seeks the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship in order to eliminate all afflictions, is called a practitioner. One who seeks all wholesome dharmas and constantly practices and inquires into them is called a practitioner. Furthermore, one who can give rise to the resolve to liberate all beings is called a practitioner. One whose mind diligently cultivates the practices and aids to the Dharma of the Path, who practices in accordance with what is taught in the sutras, and whose mind seeks the Buddha’s Path—Śāriputra, such a person is called a practitioner within the Buddha-Dharma.

Who is one who has attained the Path? One who has attained stream-entry and escaped the three evil paths is called one who has attained the Path. Once-returners, non-returners, and arhats who have eliminated all afflictions and ceased seeking the Path, who have accomplished what had to be done and become well trained in morality, concentration, and wisdom, are called those who have attained the Path. I permit such people to receive offerings. If they receive offerings, they are said to receive offerings properly.

Śāriputra! Those who maintain pure precepts, those who expound the teaching and guide bhikshus, those who cultivate together, and those who are learned and recite the scriptures—that is, who recite the sutras, geyas, vyākaraṇas, gāthās, udānas, and nidānas, as well as the jātakas, vaipulya sutras, adbhuta-dharma sutras, avadānas, and upadeśas—and who can moreover maintain the pure precepts without blemish, undefiled and uncorrupted, independent and unattached...

Those endowed with wisdom, worthy of praise, can attain fulfillment for themselves. Conforming to dhyana and samadhi, they always delight in seated meditation. I also permit such bhiksus to accept offerings.

Sariputra! Those who have personally realized the Dharma are free from doubt and regret. I permit such persons to sit upon the high seat and expound the Dharma. Although one may be an ordinary person, one keeps the precepts purely, and one’s mind is free from greed and does not rely upon the doctrines of non-Buddhist paths. Single-mindedly one diligently seeks the supreme fruit of the sramana. Without coveting gain or offerings, one resolutely teaches the Dharma skillfully and well. Learned and broadly instructive, one is like the great ocean. Even at the cost of one’s life, one does not speak falsely. One does not delight in quarrels or litigation, but benefits oneself and others. One speaks only of true purity and the meaning of signlessness. As one speaks, so one acts.

Sariputra! I permit one who teaches the Dharma in this manner to expound the Dharma. The Tathagata teaches the Dharma so that the various teachings do not contradict one another. This is called teaching morality, samadhi, wisdom, liberation, and the knowledge and vision of liberation.

Sariputra! A bhiksu who seeks gain, though he has gone forth for the sake of the Buddha, violates the precepts. With what could he expound the Dharma? Why is this so? Sariputra! I have said in the sutras: if a person has not himself become tranquil and has not protected himself, yet can enable others to become tranquil and protect themselves, this is impossible. It is like a person who is himself sinking in foul mud and wishes to carry another person across; this is impossible. If a person can himself readily become tranquil and emerge from the foul mud, and then wishes to carry another person across, this is certainly possible.

Therefore, Sariputra, I now clearly tell you: the offense of those who slander the Tathagata is not light. A bhiksu who speaks truth should be heard when he teaches the Dharma. One who speaks truth—a bhiksu who keeps the precepts—can surely bestow the gift of Dharma.

Sariputra! To sit upon the high seat, expound the Dharma, and definitively eliminate doubts is the highest undertaking. If one does not keep the precepts purely and relies upon non-Buddhist doctrines, I certainly do not permit it. Nor do I permit deceitful persons, those who prize worldly pleasures, those who seek gain and offerings, or those who delight in quarrels and litigation. I permit those who keep the precepts purely, whose minds are truthful and upright, and who comprehend the signlessness of all dharmas, to sit upon the high seat and expound the Dharma.

Sariputra! A bhiksu who violates the precepts has certainly abandoned them. He does not rely upon the noble ones, but uses the kasaya robe to conceal the defilement of his offenses. Secretly committing evil deeds, he accepts the gifts of the faithful. Sariputra! Through a slight cause and condition, he personally undergoes a long sojourn in hell.

Chapter Ten: Entrusting the Sutra of the Treasury of the Buddha.

At that time, Ananda said to the Buddha, “World-Honored One! At that time, how diligently did the community of bhikshus cultivate wholesome Dharma?”

The Buddha told Ananda, “Be silent; do not ask! Why is this? The Buddha’s wisdom is immeasurable, and though scriptures were expounded, the bhikshus of that time were unable even to believe them, much less diligently practice them.

“Ananda! The Tathagata has attained wisdom concerning conditioned dharmas. All pratyekabuddhas and arhats are unable to comprehend it. Ananda! If the Tathagata were to explain the Dharma he knows to you, you would surely become confused. How much less could those people believe it? The Tathagata now expounds such scriptures, yet foolish people still do not believe them. How much less could they believe what is said concerning the retribution for transgressions?

“Ananda! Such is the Dharma. Their own evil, even if called by another name, remains evil. Compared with the foremost indolent bhikshus of the present, even the most diligent bhikshus of that time could not measure up. If there were those who upheld the precepts and maintained dignified conduct, their wisdom would be beyond comparison. If the Tathagata were to describe the conduct of those people and all the former evils for which they would receive retribution in future bodies, they would not believe it and would instead give rise to still graver offenses. If you heard it, you too would become anxious and afraid. The evil retribution they would receive cannot be fathomed.

“Ananda! Those capable of accepting the Tathagata’s profound Dharma are rare. What do you think? Would a suckling pig delight in a fine bed with soft cushions?”

“No, World-Honored One!”

“Ananda! My anuttara-samyak-sambodhi and this Dharma are profound and subtle, and those with wisdom delight in them. Those people cannot believe, understand, or penetrate them. Although they have gone forth and call themselves shramanas, they cannot bear to receive the teaching in accordance with reality. Their minds cannot cultivate this Dharma, nor can they develop a taste for it; taking one another by the hand, they descend into the evil paths, just as a suckling pig abandons a fine cushioned bed.

“Why is this? Ananda! My anuttara-samyak-sambodhi is profound and pure.

Those who are difficult to teach cannot believe or understand it; they are hard to subdue and devoid of wisdom. They are difficult to satisfy and difficult to nurture; they break the precepts, are difficult to admonish, and abide wrongly within the Dharma. Their virtuous conduct is false; they prize wealth and gain, regarding food and clothing as foremost.

They destroy dignified conduct and the virtue of the precepts, fall to the lowest depths, and are vile, evil, and indolent. They have few wholesome aspirations and little diligence; they are shameless yet take offense at being shamed. They are occupied with numerous undertakings and are hurried and restless.

They are evil ones among shramanas, ordinary worldlings among shramanas, corrupt ones among shramanas, and practitioners of false paths among shramanas. They are not shramanas, yet claim to be shramanas. They are invaded by Mara, accord with the doctrines of non-Buddhist paths, and do not practice according to the teaching.

They delight in noisy places and idle, confused speech, and are replete with the works of Mara. Ruined and disturbed by Mara, their afflictions blaze fiercely; they hold views of self, persons, and sentient beings. They are inverted.

It is impossible for such people to believe, understand, and penetrate this Dharma of mine.

“Why is this? Ananda! My anuttara-samyak-sambodhi is great, joyful, and pure; it cannot even be named together with these evil people. Ananda! Suppose the empty expanse between hundreds of thousands of millions of three-thousandfold great-thousand worlds were immeasurably vast. These vile and evil people are even farther removed from the Dharma of the shramana. How much less could they attain signlessness, and how much less could they attain nirvana?

“Ananda! This matter cannot be fully expressed. The shramanas of the future will be vile, coarse, and base. Deep in their thoughts they will be miserly and covetous; deep in their thoughts they will harbor enmity and anger; deep in their thoughts they will be without faith. Greed, hatred, and delusion will blaze fiercely within them. Their mental conduct will be coarse and cruel, and they will be difficult to restrain.

“Ananda! Suppose someone took fertile fields that were easy to cultivate and burned them with fire; placed poison into delicious, sweet food; or set fire to his own house until it was reduced to ashes. Would this be pleasing?”

“No, World-Honored One!”

“Ananda! So too, in the future, foolish people will receive offerings by virtue of my Dharma, yet will neither believe nor understand the Tathagata’s merit. Moreover, they will be unable to believe scriptures such as this. They will be unable to endure hardship patiently and will falsely claim that what is untrue accords with reality. Though they know themselves to be festering sores, they will contradict my words. Such fools will depend upon the Buddha for their livelihood while opposing his Dharma.

“Ananda! At that time, such fools will fill Jambudvipa. Ananda! Observe what these evil and foolish people seek and what they intend to use it for. Though they are neither unborn nor free from aging, they commit evil deeds.”

At that time, Ananda said to the Buddha, “World-Honored One! What is the name of this sutra, and how should it be upheld?”

The Buddha told Ananda, “This sutra is named the Buddha Treasury. It is also named Arousing Diligence; it is also named Subduing Those Who Break the Precepts; and it is also named Discerning the Dharmas. It should be upheld accordingly.

“Ananda! Anyone who recites and upholds this sutra will acquire immeasurable and boundless merit. Why is this? Bhikshus who break the precepts cannot even believe, read, recite, or teach it to others, much less rejoice in it.

“Why is this? Ananda! It is like an evil bandit among a king’s ministers who dares not reveal what he has plundered and does not call himself a robber. So too, Ananda, bhikshus who break the precepts accomplish what is contrary to the Dharma of shramanas. They will not even acknowledge their own evil, much less tell others that they themselves are guilty.

“Ananda! When bhikshus who break the precepts hear such a sutra and are able to accord with it, subdue themselves, and feel shame, bhikshus who uphold the precepts will naturally grow in virtue.

“When this sutra was expounded, innumerable devas attained the bodhisattva Dharma among the various teachings. Evil Mara and all his retinue became greatly anxious and afflicted, as though they had fallen into sixteen kinds of great pits. Weeping loudly, they said, ‘The shramana Gautama knows me and has awakened to what I am doing.

Throughout the long night, I have always wished that, after the Buddha’s passing, those who break the precepts and those who assist them in doing so would cause evil bhikshus to remain ignorant of the Buddha-Dharma and know only how to read and recite it. I wished to destroy within the Buddha-Dharma the peaceful mind that rests in seclusion. They would say, “This is not the Buddha-Dharma and contains neither meaning nor purpose.” But Gautama now, amid the great assembly of devas and humans, protects this Dharma and thwarts my wish.’

“After Mara had spoken these words, he suddenly disappeared, filled with anxiety, sorrow, and affliction.”

At that time, the World-Honored One, wishing to clarify this matter, spoke these verses:

I have expounded all dharmas

In accord with the meaning of true characteristics;

Whatever bears characteristics is insubstantial,

Like the things perceived in a dream.

I now expound this Dharma

To censure the deeds of the future,

In accord with the meaning of true characteristics,

And to restrain all evil people.

In that evil and turbid age,

Bhikshus’ minds will be disturbed;

Their disputes will engender rights and wrongs,

And they will be unable to attain nirvana.

The words of shramanas

Will not differ from those of ordinary worldlings;

Then this Dharma of mine

Will not differ from worldly teachings.

They will say to householders,

‘You should know that I am rare;

I have attained the Buddha-Dharma,

The foremost fruit and the supreme path.’

There will also be bhikshus who say,

‘What I teach does not differ from theirs;

This person and I alike

Perceive the true Dharma.’

They behold a Dharma that cannot be seen

And deliberately impart it to ordinary people;

From within the Dharma

They give rise to such discussions.

Some say that everything exists;

Some say that everything is empty.

Not abiding in the right path,

Their evil nature destroys my Dharma.

You should not draw near such people,

But should draw near to me;

I shall teach you the true Dharma,

By which I swiftly attained the path.

Such voices

Will spread far and near;

United in purpose, they support their factions

And destroy the Dharma I taught.

It is like evil bandits

Who befriend one another in wickedness,

Rebel against and destroy their native land,

Its cities, towns, and villages.

At that time, those bhikshus

Will be difficult to teach and transform;

Their foolish faculties will be deeply rooted in greed,

And with little wisdom they will cling to self and others.

Failing to understand the Tathagata,

They expound the Dharma as they please;

Their words only increase afflictions,

Yet they themselves claim to have attained the Way.

Within the great assembly,

Most of the bhikshus

All claim to possess wisdom,

Yet not one of them seeks wisdom.

If within that great assembly

There should be a bhikshu

Who truly possesses wisdom,

They will all say that he has no wisdom.

When the heavenly spirits behold

The Dharma of the Dharma King falling into ruin,

They will all be distressed and sorrowful,

And together lament and weep.

Among them will be tree spirits

Who fall from their trees to the ground,

All saying: The children of the Sakyan Teacher

Have now utterly ruined the Wondrous Dharma.

The Three Jewels—Buddha, Dharma, and Sangha—

Will not remain in the world much longer.

Why is it that on this very day

They are all falling into ruin?

We did not come to hear

When the Tathagata expounded the Dharma;

In our foolish darkness we failed to understand,

And now the Great Way is being lost as well.

At that time, the earth spirits

Will all raise a mighty cry:

The Buddha’s great and radiant Dharma

Is now being utterly extinguished.

All devas and spirits,

Do not later feel regret

And say that you did not hear

That the Buddha’s Way has now been lost.

For immeasurable kalpas the Tathagata

Benefited himself and benefited others;

Patiently enduring every suffering,

He vowed to attain Buddhahood.

The Great Sage, the Sakyan Teacher,

Liberated all sentient beings;

His pure and wondrous Dharma

Is now about to be utterly extinguished.

Foolish evildoers and bandits

Now wield power;

Without any compassionate heart,

They join together to malign, ruin, and torment it.

The subjects of Mara, commanded by Mara,

Have dull faculties and are difficult to transform;

Their minds are indolent and deceitful,

And in hatred they destroy the Buddha-Dharma.

Merely dwelling in an empty forest

And sitting in meditation for three full months,

They claim themselves to be arhats.

If the Way could be attained without meditation,

Those who have not attained the Way would claim to have attained it;

At death they would claim to have attained nirvana,

And people, believing them, would build stupas,

While they themselves enter hell.

Deluded by emptiness in this way,

They aid one another in contempt and anger;

What I gained through immeasurable kalpas

Is now being utterly destroyed.

At that time, the spirits of empty space,

Together beholding the children of the Sakyan Teacher

Defeating and destroying the Wondrous Dharma,

Will all raise cries of lamentation.

When the Four Heavenly Kings hear them,

They too will all be distressed and sorrowful.

Then, together with the heavenly spirits,

They will all descend

To the city of Ala-Kabanda.

The yaksha spirits will come,

And all will weep loudly,

Uttering fearful cries.

There will be cities made of the seven treasures,

Adorned with utmost subtle wonder;

Their colors will fade until they resemble earth,

And the devas dwelling there will have no joy.

In grief, they will all weep loudly;

Everywhere they will gather,

Together distressed and sorrowful.

When they meet, they will be unable to speak,

But will roll about and lie upon the ground,

Uttering cries such as these.

Together they will travel throughout Jambudvipa

And behold that great terror:

The Buddha’s disciples contending with one another,

Destroying the Dharma and causing its disintegration.

They will all descend from the heavens

And together come to the place of my birth.

The heavenly spirits and jeweled cities

Will be without radiance for seven days.

Together they will sit lamenting and weeping,

Remaining there for seven full days without departing.

One of such great diligence,

Heroic and honored by the world—

We once beheld him here,

But now he can no longer be seen.

Together they will go to Jetavana,

And together lament and weep:

The Buddha taught these Four Sufferings,

And here we heard them.

The realm of the world is dark;

People aid one another in contempt, anger, and arrogance,

Creating only evil karma,

And falling once more into the evil destinies.

The wondrous celestial palaces

They covet will now become empty.

We and the heavenly spirits

Will not return to deliver them.

At that time, Jambudvipa

Will be ruined and devoid of majestic splendor.

Though people wander beneath the trees

And through mountain caves, no good person will be found.

All the worlds

Will be shaken with great turmoil;

The devas and mighty spirits

Will utter exceedingly fearful cries.

At that time, the devas of Trayastrimsha

Will wring their hands and lament loudly.

Within their palaces,

They will cry out and mourn.

Throughout all the celestial palaces,

They will recite these words of mine:

The Great Sage King has departed forever,

He who expounded the Dharma for us.

For six months, the devas of Trayastrimsha

Will neither eat nor prepare food;

They will hear no sound of music,

And will grieve as though their own children had died.

When the hosts of asuras

Hear that such a thing has occurred,

They will all assemble their forces,

Intending to attack the devas of Trayastrimsha.

Then the kings of Jambudvipa

Will wage war against one another;

The devas and asuras

Will likewise battle one another.

At that time, the bhikshus

And the bhikshunis

Will mostly fall into the evil destinies;

Rare indeed will be those who escape.

Precept-breakers and ordinary people

Will follow evil bhikshus;

Because of these causes and their fruits,

They will all proceed toward the evil destinies.

Evil male disciples of the Buddha,

Because they follow evil teachers,

Will likewise enter the evil destinies,

While the whole world is shaken with turmoil.

Some will enter cities, villages, and hamlets;

Others will go into mountains and forests.

East and west, all will be distressed and sorrowful,

And thus their lifespans will be diminished.

At that time, there will be many evil bandits

And many dangerous roads.

The grain that is planted will not grow;

If it grows, insects will consume it.

The people of that time,

Hungry and destitute, will often starve to death.

After death, they will fall among hungry ghosts

And endure suffering for a long time.

When people make offerings intended for the Buddha,

The stupas, and the Sangha of the four directions,

They will immediately divide them among themselves and consume them.

Such will be the Sangha after my passing.

Ananda and all of you who are present,

You must strive and be diligent,

So that you do not behold, in the final age,

Evil deeds such as these.

All ordinary beings,

Foolish and without wisdom,

Create the karma of ordinary beings

And swiftly fall into the evil destinies.

You should diligently read and recite;

Then you will be called people of wisdom.

If you persist in cultivating wisdom,

You will swiftly reach a good destination.

I learned to view the world correctly;

You too should train as I did.

Abandon the worldly matters that create obstructions,

And you will swiftly reach a good destination.

Diligently practice the Noble Eightfold Path,

And you will swiftly attain nirvana.

Carefully consider and seek your own benefit;

Thus have I spoken.

After that kalpa has passed,

For sixty kalpas there will be no Buddha.

Not even the sound of the word “Buddha” will exist,

How much less anyone who attains the Way.

At that time, all the people

Will be oppressed by hunger and thirst.

Without filial devotion or loving-kindness,

They will eat the flesh of mothers and children.

When children are born into households at that time,

People will often eat them, fearing one another.

Whoever hears of those evil deeds

Will again create the karma of birth and death.

Delusion is the root of all suffering;

Craving for the five skandhas is foremost.

If you take no delight in the five desires,

You must sever the craving on which you rely.

When receiving the karmic fruits of merit,

The mind gives rise to deep attachment.

Because of the causes and conditions of attachment,

One commits evil and falls into the evil destinies.

The unconditioned Dharma is empty and quiescent;

The world is not enduring.

If people understand this,

You should practice it swiftly.

Where there is no mind, they conceive the notion of mind,

And thereby become greatly terrified:

Have I acted, or have I not acted?

What is the nature of this matter?

Ordinary beings such as these

Ponder and speculate:

What should I do?

Thus they constantly lament and weep.

Where there are no skandhas, they conceive the notion of skandhas;

Where there is no self, they conceive the notion of self.

Hearing that the characteristics of dharmas are empty in themselves,

They are likewise bewildered.

They do not know the Buddha as he truly is.

When he explains the meaning of the skandhas,

They hear it, grasp it as fixed, and take it to be concentration;

Where there is nothing fearful, they conceive fear.

I teach that throughout all three times,

The skandhas are entirely empty and quiescent.

The three times are all equal,

Like empty space.

If there were Buddhas in the past,

They too taught that characteristics are empty in themselves.

The Buddhas of the future

Will also teach that characteristics are empty in themselves.

I, now present in the world,

Likewise teach that all dharmas

Are empty in both nature and characteristics;

There is no difference throughout the three times.

People in the future will not understand

The true meaning spoken by the Buddha.

Clinging to a self and to sentient beings,

They will continually fall into the evil destinies.

Such will be the future age—

Its great evil will truly be terrifying.

You must be diligent,

So that you do not behold that evil age.

When the Buddha had finished expounding this sutra, the Elder Shariputra, together with the bhikshus and the entire great assembly of devas and humans throughout the world, rejoiced exceedingly upon hearing what the Buddha had said, and faithfully accepted the Buddha’s words. Thus ends the final fascicle of the Buddha Treasury Sutra.

The Buddha Treasury Sutra

End of the Final Fascicle